Marx-Capital-2013.pptx

Value is seems to exist in things in money but it is

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Unformatted text preview: ct an labour. If on the one creates . In value of the linen, alue y v he linen, the uTlity of t as t uch, but onsists, not i its general property o i b making an o labour? Simply by once recognise to be hat other p herefore orm of ongelaTon of l (in this realisedthe the expression of vnot bof tirtue of being weaving, he sailoring cby reason of n making clothes, but f n eing human bject, which we at opposing to weaving tValue, and tarTcular fto be a concrete labourabour but of labour NOW THINK OF MONEY. Commodities could be exchanged (bartered) for one another, but this isn’t so e icient. –  Money emerges as a universal metric: all diverse commodities can be dissolved by money allowing for universal comparison. –  Our understanding is turned upside down— money itself comes to be valuable, even though it was only supposed to be a measure of value. $$$$ the Universal General Equivalent Marx’s discovery •  We think something is valuable because it costs a lot, but in fact, it costs a lot because it is valuable. •  And that value is not in things. –  “So far no chemist has ever discovered exchange value either in a pearl or a diamond.” (Capital) •  Value is in social relationships, which are obscured when they are exchanged as commodities. This I call the Fetishism which attaches itself to the products of labour, so soon as they are produced as commodities, and which is therefore inseparable from the production of commodities. FETISHISM (NO, NOT THAT KIND OF FETISH) ... an object believed to have supernatural powers, or in particular, a man-made object that has power over others ... This American Life, #423 January 2011 the mystery of money Capital has to keep moving. Value is seems to exist in things, in money, but it is actually in this circulation. We think money has value, when it is humans and their activity that is valuable. “A commodity appears at irst sight a trivial thing.” “as soon as it emerges as a commodity, it changes into a thing which transcends sensuousness. It not only stands with its feet on the ground but, in relaTon to all other commodiTes, it stands on its head, and evolves out of its wooden brain grotesque ideas, far more wonderful than if it were to begin dancing of its own free will.” •  Fetish, Hieroglyph, Ideology “…by equating their different products to each other in exchange as values, [people] equate different kinds of labor as human labor. They do this without being aware of it. Value, therefore, does not have its description branded on its forehead; it rather transforms every product of labor into a social hieroglyphic. Later on, men try to decipher the hieroglyphic, to get behind the secret of their own social product…” Capital 167. “…by equating their different products to each other in exchang...
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This note was uploaded on 03/31/2013 for the course GE CLST 21B taught by Professor Porter during the Winter '10 term at UCLA.

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